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Saturday, December 29, 2012

International Organisations are defined by
reference to their legal functions and responsibilities, with limited field of
activity. Each constitution sets out aims and objects and is accordingly
provided to achieve those objects. There are disputes among the states of the
world causing threats. International Organisations are aimed to reduce the
possibility of those threats and aggression. The League of Nations was
established to maintain international peace and security but the League could
not survive for long. The responsibility undertaken by the League did not die
with its demise; the United Nations took over responsibility. The process of
keeping peace and security is material might be disruption but the ongoing
mechanism of the introduction of I/Os shall keep it alive with the creation of
another organisation. International Organisations are created to further
political and national security on the one hand and economic and social welfare
on the other. The development of political and national security involves the
organisation in the prevention of armed conflict activity directed toward
economic and social welfare is undertaken whether problems in these areas are
related to the peace or not International Organisations, as a whole, have two
main objects:

Ethics: Ethics is the part of philosophy
that talks about good and evil. Ethics tries to answer questions like:

What
actions are good? What actions are evil?

How
can we tell the difference?

Are
good and evil the same for everyone?

How
should we make hard decisions that might help or hurt other people?

How
our actions effect others?

Some philosophers call
ethics the "science of morality". Morality is what someone thinks or feels is good or bad. There
are many different moralities, but they share some things. For example most
people think that murder (killing somebody) is wrong. Some philosophers hope to
find more things that moralities share. They think that ethics should use the
scientific method to study things that people think are good or bad. Their work
can be used to test the fairness of a situation, such as how people should
treat each other. An example of this kind of thinking is the categorical
imperative. Many countries have laws based on this idea of fairness.

Other philosophers think
that ethics is separate from morality. They do not think that ethics can be
studied using the scientific method and they think it is closer to metaphysics.
Some of them think like Platonists about what is good and bad.

Another group of
philosophers believe that ethics is subjective. This means that they think that
what is right for me is whatever I say is right. This means that ethics is just
a person's own morality. These philosophers do not think that ethics is the
same for all people.

Professional ethics:

Professional ethics are
standards or codes of conduct set by people in a specific profession. A code of
ethics is a part of the expectations of those involved in many different types
of professions. People in a profession don't want to condone bad, dishonest or
responsible behavior if it does occur by someone in their field. By setting out
expected behaviors in the form of professional ethics, professionals work
together to try to uphold a good reputation. Professional ethics are commonly
known as ethical business practices. Respect and honesty are the two main
components of professional ethics. All employees are expected to represent a
business ethically as they are a part of it. This is why businesspeople
traditionally speak of "we" or "us" rather than the more
personal "I" for the most part. For instance, if an employee must
mention company policy to a customer, he or she may say "I'm sorry, but
this is our company policy in these situations." Policies are another type
of preferred standards in how business is done, and everyone in a company is
expected to represent them.

It should be noted that
people within each profession are expected to be respectful and honest in their
personal dealings as well. For instance, it would be unethical for law
enforcement professionals to also be criminals in their time off the job.
Professionals are also expected to uphold professional ethics by not getting
involved in any type of conflict of
interest. A conflict of interest situation may occur when an individual
tries to accomplish personal goals as a result of being in a certain
profession. For example, a politician who uses government resources to get work
done on his personal home could be seen as being involved in a conflict of
interest.

Professional ethics
training is often included in career education programs. For instance, medical
assistants are trained on the many ethics issues regarding patient
confidentiality. It is both unethical and unlawful to discuss a patient's
health records with others who are not involved in the medical care of the
individual.

Engineering, journalism,
religious organizations and many other professions have professional ethics.
These ethical codes or rules must never go against laws, but rather often
coordinate with them as in the case of medical record confidentiality. In
general, professional ethics always include upholding honesty and respect in
the profession over personal needs, conflicts or biases. A bias is a personal
belief such as prejudice toward a certain group of people.

"Legal ethics"
in the United States is generally understood to primarily apply to lawyers,
while codes of professional responsibility also apply in a derivative sense
(indirectly) to non-lawyers who work with lawyers, such as paralegals or
private investigators. In the United States, the practice of law is regulated
by the governments of the individual states and territories. As a whole,
federal law does not control legal ethics.

Each state or territory
has a code of professional conduct dictating rules of ethics. These may be
adopted by the respective state legislatures and/or judicial systems. The
American Bar Association has promulgated the Model Rules of Professional
Conduct which, while formally only a recommendation by a private body, have
been influential in many jurisdictions. The Model Rules address many topics
which are found in state ethics rules, including the client-lawyer relationship, duties of a lawyer as advocate in adversary proceedings,
dealings with persons other than
clients, law firms and
associations, public service,
advertising, and maintaining the integrity of the profession.
Respect of client confidences, candor toward the tribunal, truthfulness in
statements to others, and professional independence are some of the defining
features of legal ethics.

Law schools in the
United States are required to offer a course in professional responsibility,
which encompasses both legal ethics and general matters of professionalism that
do not present ethical concerns.

This
array of alternatives raises the question of which moral theories count
as consequentialist (as opposed to deontological), and why. In actual
usage, the term ’consequentialism‘ seems to be used as a family
resemblance term to refer to any descendant of classic utilitarianism
that remains close enough to its ancestor in the important respects. Of
course, different philosophers see different respects as the important
ones. Hence, there is no agreement on which theories count as
consequentialist under this definition.

To
resolve this vagueness, we need to determine which of the various
claims of classic utilitarianism are essential to consequentialism. One
claim seems clearly necessary. Any consequentialist theory must accept
the claim that I labeled ‘consequentialism’, namely, that certain
normative properties depend only on consequences. If that claim is
dropped, the theory ceases to be consequentialist.

It
is less clear whether that claim by itself is sufficient to make a
theory consequentialist. Several philosophers assert that a moral theory
should not be classified as consequentialist unless it is agent-neutral
(McNaughton and Rawling 1991, Howard-Snyder 1994, Pettit 1997). This
narrower definition is motivated by the fact that many self-styled
critics of consequentialism argue against agent-neutrality.

Other
philosophers prefer a broader definition that does not require a moral
theory to be agent-neutral in order to be consequentialist (Bennett
1989; Broome 1991, 5-6; and Skorupski 1995). Criticisms of
agent-neutrality can then be understood as directed against one part of
classic utilitarianism that need not be adopted by every moral theory
that is consequentialist. Moreover, they argue, the narrower definition
conflates independent claims and obscures a crucial commonality between
agent-neutral consequentialism and other moral theories that focus
exclusively on consequences, such as moral egoism and recent self-styled
consequentialists who allow agent-relativity into their theories of
value (Sen 1982, Broome 1991, Portmore 2001, 2003).

A
definition solely in terms of consequences might seem too broad,
because it includes absurd theories such as the theory that an act is
morally right if it increases the number of goats in Texas. Of course,
such theories are implausible. Still, it is not implausible to call them
consequentialist, since they do look only at consequences. The
implausibility of one version of consequentialism does not make
consequentialism implausible in general, since other versions of
consequentialism still might be plausible.

Besides,
anyone who wants to pick out a smaller set of moral theories that
excludes this absurd theory may talk about evaluative consequentialism,
which is the claim that moral rightness depends only on the value of the
consequences. Then those who want to talk about the even smaller group
of moral theories that accepts both evaluative consequentialism and
agent-neutrality may describe them as agent-neutral evaluative
consequentialism. If anyone still insists on calling these smaller
groups of theories by the simple name, ‘consequentialism’, this narrower
usage will not affect any substantive issue.

What
matters is only that we get clear about exactly which claims are at
stake when someone supports or criticizes what they call
“consequentialism”. Then we can ask whether each objection really
refutes that particular claim.

The
emergent process of International Organisation did not happen in a day
or overnight, but it took long time to come into present-day’s shape.
The initial shape of present-day’s International Organisation began in
the form of treaty. It may be dealt with as under:

1. Ancient Treaties: The First Step:

Third
party requires for amicable disposition of any dispute in the form of
negotiations, mediations, conciliations, and finally treaties. Gerald J.
Mangone: The treaties of the past were the first steps towards the
emergence and development of International Organisation.

2. Theories of Inter-State Relations by the Ancient Greek:

The
ancient Greeks have founded the rudiments of International Organisation
by establishing inter-city-state relationship activities. The
Amphietyonic League was the first formal organisation in 6th century B.
C. for regulating relations between city-states. A confederation, Delos,
was created between maritime states of the Aegean islands who
contributed ships and men to maintain a common navy. Seventy Greek
states formed the Achaean League of the Hellenes. These were the
prototype of the regional inter-governmental organisation of today.

3. The Christian Powers Alliance:

With
the decline of the Roman Empire, the Christian Church became prominent.
In 1305, a French lawyer, Pierre Dubois, proposed an alliance of
Christian powers. The Church, through the papacy provided a kind of
universalism to counter the decentralising tendencies of feudalism and
other forms of political fragmentation. Constance, called “the most
spectacular international congress of history”, assembled in 1414 to
consider claims to the papacy and to try and shape the political as well
as the spiritual future of Europe. Though never successful to temporal
power, the Roman Church remains a powerful inter-governmental
organisation.

4. Swiss-Confederation:

In
1315, a treaty among the Swiss cantons of Uri, Schwyz and Unterwalden
gave rise to a confederation, which was later joined by five other
cantons; this was the nucleus of the modern Switzerland

5. Peace Plans for International Relations:

In
17th and 18th centuries, the best-known plans to peaceful international
relations were put forward. Among these were the ‘The Great Design’ for
peace formulated by the Duc de Sully at the time of Henry IV of France.
For stability in Europe political entities of 15 states were created.
Each would be equal in status, territory and material powers. Some would
be ruled by hereditary monarchs, Others would have elective monarchs,
and 4 would be republics. These states would form a federation. A
federal state or council would determine quotas of forces. The federal
states of Europe would be governed by a general council or senate
consisting of 66 delegates. The senate would deliberate on any affairs
that might occur: pacify the quarrels, determine all civil, political
and religious affairs of Europe, whether within itself or with its
neighbours. There would be 6 regional councils, and appeals from their
decisions could be made to the supreme council, the senate.

6. Parliament of Europe Plan:

This
body would establish laws and settle disputes between the princes. The
parliament would make decisions on territorial adjustments.

7. Project to Bring Perpetual Peace in Europe:

In
1712 “Project to Bring Perpetual Peace in Europe” was proposed by the
Abbe de Saint-Pierre. A union of the 24 Christian states of Europe for
the Project. A senate sitting permanently in Utrecht would be composed
of two representatives from each member state with a rotating
presidency. Expenses of the union would be met by contributions
determined monthly based upon the revenues of the states and the needs
of the organisation. Some decisions would be taken by a three-fourths
vote, others by a majority.

The
objective of the union was to give security to the sovereigns for their
personal reigns and for the preservation of their independence and
territory. The senate would also serve as a tribunal to assure the
execution of treaties and to settle disputes. Resort to war, conclusion
of treaties inconsistent with the union, or failure to abide by
decisions of the senate would bring enforcement action by the members.
On the eve of French Revolution, in 1793, Jeremy Bentham published his
“Principles of International Law”. One section of which was entitled “A
Plea for a Universal and Perpetual Peace.” Bentham developed the idea
that peace was indivisible and the world could not remain half slave and
half free with any hope for the achievement of peace. Theme of Jeremy
Bentham was further developed by Immanuel Kant in “Perpetual Peace” in
1795. Kant laid down principles for the conduct of interstate relations,
which he expected would reduce the possibilities of war. He laid down
conditions for perpetual peace. First, he called for the establishment
of representative government in all the states. Secondly, there should
be a federation of free states, but not a super state. This federation
would seek to end war forever. Finally, there would be free intercourse
among peoples of the world, including travel and communications.

(1) Development of international law through the relationship of international organisation and states:

The
International Organisations are based on their constitutions and follow
the general principles of international law, enrich the development of
international law; but apart from the law and practice of such bodies,
there is another direction in which they may influence the development
of international law. As years progressed, international law begins
absorbing dimension of its scope, which was traditionally confined only
to states. In addition to states, this has been done with the inclusion
of international organisation as the subject of international law. The
relationship between international organisations themselves and states
has opened the door of further development of international law.

This
was done with the conclusion of the Vienna Convention of 1986 on the
law of treaties between states and international organisations or
between international organisations themselves. As to relations between
states and international organisations, in 1948, there arose the
question whether in respect of injuries suffered by its agents in
Palestine; the United Nations could claim compensation. International
Court of Justice (ICJ) decided in 1949 that the UN an international
organisation was entitled to bring such a claim.

(2) Through the relationship between the organisations themselves:

The
practice of International Organisations in concluding agreements with
each other enriches rules of law and procedure concerning international
transactions.

(3) Through the relationship between the organisation and individuals:

The
relationship between international organisations and individuals, like
that of between states and individuals, has also developed the growth of
important new principles of international law. The Palestine issue has
provided by reconciling the dual position of agents of the United
Nations, as servants on the one hand of the organisation, and as
nationals on the other hand.

(4) Improving human welfare the common purpose:

The
true nature and purpose of present-day I/Os is that certain of these
bodies represent one kind of instrumentality whereby states are
associated with in a common purpose of improving human welfare.

(5)Through passing Conventions

Although
there is no world legislature, but various kinds of legislative
measures may be adopted by international organisations some of the
important examples are:

•Conventions on Sea Law, 1958;

•Conventions on Diplomatic Relations, 1961;

•Vienna Conventions on Contract Law, 1969.

In
fact, all the plenary organs of the international organisations of the
world are empowered to play such kind of role. Six of the specialised
agencies are largely regulative organisations, namely, the ILO, the WHO,
the WMO, the ICAO, the ITO, and the IMO. Following special legislative
or quasi-legislative techniques of these bodies are:

a. The adoption of regional Regulations or operating ‘Procedure’, for example, by regional meetings of the ICAO.

b.
The participation of the non-governmental representatives in the
legislative processes, for example, workers’ and employers’ delegates in
the ILO Conference, and private operating agencies at Administrative
Conferences of the International Communication Union.

c.
The approval of codes or charters of guidelines for domestic
implementation by the governments of member states; e.g. the
International Code on the Marketing of Breastmilk Substitutes approved
in 1981 by WHO.

(6) Playing role in the creation of customary international laws:

The
international organisations play vital role in creating customary
international laws. Proposals, declarations or decisions taken
unanimously by many of the International Organisations are considered to
be abided by those organisations, and these play significant part in
the creation of rules and regulations of international laws. Universal
Declaration of Human Rights, 1848, Declaration on the Granting of
Independence to Colonial Countries and Peoples, 1960, are mentioned in
this respect.

(6) Through internal administrative rules:

In
practice, the International Organisations are entitled to frame some
specific conventions, rules and regulations for the internal
administration and smooth running of the organisations. These internal
administrative rules and regulations create significant impact in the
development of international law.

In modern int. law, not only state but International Organisation also is included as one of the subjects of international law.

Government
works as the representative of its citizens whereas an int. org.
composed of sovereign, states voluntarily join for common pursuit of
certain goals. In national state, various branches of government,
together with their powers, are laid down in a constitution; provisions
are binding upon the individual citizens. An international organisation,
on the other hand, rests upon its concerned constitutions, which are
much less, secure. The functions of modern states and the rights,
duties, and powers of their instrumentalities are governed by their
respective constitutional laws. Similarly, I/Os are regulated by a body
of rules embodied in their respective documents that may well be
described as international constitution law. The customary separation of
powers on a national level into executive, legislative, and judicial
branches is roughly approximated in an international organisation. The
constitutional structure of the International Organisations does not
follow precisely the same pattern as in the constitutions of modern
states but there are significant analogies between them.
Constitutionally, functions of states are split up into three-folds -
executive, legislative and judiciary. Let us see how far these three
branches of both the constitutions are resembled or differed.

Executive:

It
is true that there is no central executive organ with the same degree
of authority over the international community as any government
exercises over a modern state. In fact, there is no executive organ in
international organisation, athough certain organs are assigned special
duties and are permitted to act in specific situations. In
administration, the permanent secretariat of an I/O has an extremely
important function. The Secretary-General is the executive head of the
secretariat and can speak for the organisation.

Legislative

International
Organisations does not possess legislative body in the ordinary sense.
Ordinarily, the organisation meets in regular annual session with an
equal representation from all members. The annual conference is
essentially a policy-making body, performing in addition to various
financial and supervisory duties. It carries out certain constituent
functions.

Judicial:

The
differences between the judicial functions of national and
international tribunals are even more apparent. The ICJ functions as the
judicial organ of the UN, but substantially, it differs with the
national courts in many ways. The Court can neither exercise its
jurisdictions, nor execute its decisions likewise the national courts.
Above all, filing of suits in the international court does not happen
precisely like filing cases before the national courts. There are
complicated procedures.

Legally
speaking, the international organisations are the outcomes of treaties
having voluntary nature of participation of sovereign countries but no
state is bound to give up its sovereignty in the cause of
institutionalising a world society. International Organisations at
present represent a ‘sophisticated’ means of conducting inter-state
relations when national interests are better served through multilateral
action or international concert of the essential elements of a state,
sovereignty is the most valuable, without which the statehood character
of a state becomes impotent but somewhat differently, sovereignty may
customarily be characterised by absoluteness, universality, permanence,
and indivisibility. An international organisation is the association of
sovereign states and decision taken by the organisation is applicable to
all the members. So, question may arise whether the membership of any
organisation affects the sovereignty of the respective states. It has
been argued that state sovereignty has been restricted by the growth of
international law and agreements legally contracted with other states.
In fact, sovereignty deals with the internal relations of a state to its
inhabitants and is, therefore, a term of constitutional law and not
applicable to international relations. Such reasoning is attacked by the
proponents of the strict juristic theory of sovereignty. Limitations
imposed by international law and treaties and conventions are not
legally binding. Because they are voluntary limitations, self-imposed,
unenforceable by any higher authority, and can be denounced by the
sovereign state at its will. Thus
it is argued that such restrictions cannot be enforced by the state
upon its citizens since it is not the product of the sovereign power in
the same sense as national law. The fact is that despite the need for
good faith in interstate relations and the development of complex
interrelations among states, each state, in the final analysis, seeks to
be its own interpreter of international obligations and maintains the
right to determine its own standards of international conduct. In its
most extreme form, such reliance is the very negation of international
cooperation and destroys the fundamental obligations of membership in an
international organisation. Happily, most states recognise the need for
a standard of international conduct based upon respect for the tenets
of international law and the requirements of comity and good faith.
Practically, if a vital national interest is seriously threatened, the
state must pursue a unilateral course of action, supported by the
popular belief of its citizens that as a sovereign entity, it cannot be
legally restricted in its external as well as internal acts.

The
provincial Civil Courts Act,1887 was passed with a view to provide a
complete and separate system of civil court for bengal, he North Western
provinces and Assam. This Act was passed for the real improvement in
the existing system. The passing of this Act subsequently proved to be
satisfactory for giving a complete system of Civil Courts in these
provinces. This Act also gives authority to the judicial officers to
perform pure judicial functions different from the executive functions.
Moreover judgeship is becoming more and more the unite of judicial
administration. It is as well that they should be so, for such a
condition is an incentive to a more careful supervision on the part of a
judge over his subordinates and consequently to better works on the
part of all below him and for this the Civil Courts Act, 1887, provides a
complete guidance.

Scope of the Act:

The
various chapters of this Act deals with the structure, constitution,
jurisdiction, administration and the allocation of business of the Civil
Courts in Bangladesh. Chapter II provides about the constitution of
different civil courts and chapter III deals with the ordinary original,
local and appellate jurisdiction of the Civil Courts. Chapter IV with
special appellate jurisdiction of Civil Courts. In addition, this
chapter provides about the Small Cause Courts local and pecuniary
jurisdiction.

Great Shirk: worshipping beings other than Allaah (proof all over Qur'an)

Small Shirk: Riya

The Prophet (saw), "Should I not inform you of that which I
fear for you even more than the dangers of dajjaal? It is the hidden shirk: A
person stands to pray and he beautifies his prayer because he sees the people
looking at him". (Sahih; Sunan ibn Majah)

6. Breaking the fast of Ramadhan or not fasting in
that month without a valid excuse.

Prophet (saw) said, "Islaam is built upon five pillars:
testifying that there is no true god except Allah and that Muhammad is the
messenger of Allah, performing the prayers, paying the Zakah, making the
pilgrimage to the house, and fasting the month of Ramadhan" (Sahih
al-Jami # 2837)

7. Not performing the pilgrimage
when one has the ability to do so (above hadith)

16. Wrongdoing, deception or
oppression on the part of the ruler (al-Shura: 42)

17. Being arrogant, boastful,
vain (al-Nahl: 23)

18. Giving false testimony
(al-Furqan: 72)

19. Drinking alcoholic beverages
(5: 90)

20. Gambling (5: 90)

21. Slandering innocent women
(al-Nur: 23)

22. Misappropriating something
from the booty (3:161)

23. Stealing (5:38)

24. Committing highway robbery (5: 33)

25. Making false oath

Prophet (saw) said, "If someone is ordered to take an oath
and he takes a false oath in order to take possession of property of a Muslim,
then he will incur Allah's wreath when he meets Him"(Sahih al-Jami # 6083)

26. Committing oppression
(al-Shuara: 277)

27. Levying illegal taxes

Prophet (saw) said, "Do you know who the bankrupt is? The
bankrupt form my nation is the one who appears on the Day of Resurrection
having performed the prayers, fasted and paid the zakah, but had also abused
that person, slandered that person, wrongfully taken the wealth of that person
and spilled the blood of that person. These people will take from his good
deeds. If his good deeds are thereby exhausted, he will be given their sins and
then he will be thrown into the hell-fire"(Sahih al-Jami #87)

Prophet (saw) said, "Allah's curse is upon women who appear
like men and upon men who appear like women"(Sahih al-Jami # 4976)

34. Being a dayyouth

Dayyouth: is the one who
approves the indecency of his womenfolk and who is void of jealousy or the pimp
who facilitates indecency between two people

Prophet (saw) said, "Allah has forbidden the Paradise to three people: the alcoholic, the runaway
slave, and the one who is complacent in the face of the evil deeds that his
family is performing" (Sahih al-Jami # 3047)

35. Marrying for the purpose of
making a woman allowable for another (Baqarah)

36. Not keeping clean from the
remains of urine

Ibn Abbas reported that Prophet
(saw) passed by a grave and said, "These
two are being punished and they are not being punished for something hard. But
it is a great sin. One of them did not keep himself clean form his urine and
the other went around spreading tales"(Sahih al-Jami # 2436)

"If Allah were to punish the inhabitants of the heavens and earths,
then He would punish and He would not be doing injustice to them. If He were to
have mercy on them, His mercy would be greater than from their actions. If a
person had amount of gold equivalent to Mount Uhud
or similar to Mount
Uhud and spent it in the
Path of Allah, (that spending) would not be accepted form him by Allah until he
believes in the preordainment of good and evil. And until he knows that what
afflicted him was not going to miss him and what missed him was not going to
afflict him. If you were to die with any belief other than that, you would
enter the Hellfire" (Kitab al-Sunnah by Ibn Abu Asi # 245. Albani says
that its chain is sahih)

Prophet (saw) said, "Whoever has a four characteristic is a
complete hypocrite. Whoever posses any of these characteristics has the
characteristics of hypocrisy until he gives it up; whenever he makes a promise,
he breaks it up…" (Bukhari)

Prophet (saw) said, "Whoever goes to fortuneteller and asks him
about something will not have his prayer accepted for forty nights" (Sahih
al-Jami # 5816)

47. A wife being rebellious to
her husband (4: 34)

48. Putting pictures of beings
with souls on clothing, curtains, rocks and any other items

Prophet (saw) said, "…the people who will receive the
greatest punishment on the day of judgment are those who compete with Allah in
creation [those who make pictures or statues]" (sahih al-Jami # 1691)

Prophet (saw) said, "What is below the ankles will be in the
hellfire " (Bukhari)

55. Harming the slaves of Allah

Prophet (saw) said that Allah
said, "Whoever shows enmity to a
slave of Mine (Allah's) I shall be at war with him" (Sahih al-Jami # 1778)

56. Men wearing silk & gold

Prophet (saw) said, "Gold and silk have been permitted for
the females of my nation and forbidden for its males" (Sahih al-Jami #
209)

Prophet (saw) said, "Men who wears silk in this world will
have no portion [of heavens] in the hereafter" (Muslim)

57. Running away of a slave

58. Sacrificing animals for
other than Allah

Prophet (Saw) said, "The one who sacrifices for other than
Allah is cursed by Allah" (Sahih al-Jami # 4988)

59. Claiming that somebody is
one's father while the claimant knows it is not true

Prophet (saw) said, "One who claims that someone is his
father and knows that it is not true will be forbidden of paradise" (Sahih
al-Jami # 5865)

60. Arguing or quarreling for
show & not seeking the truth

Prophet (saw) said, "Whoever argues in support of something
that is wrong and he knows it Allah will be angry with him until he stops"
(Sahih al-Jami # 6073)

61. Not allowing excess water to
flow to others

Prophet (saw) said, "Whoever doesn't allow the access water
or pasture for others will not share in the blessings of Allah on the day of
judgment" (Sahih al-Jami # 6436)

62. Not measuring the weights
properly (al-Mutafafifeen: 1-3)

63. Thinking that one is safe
from Allah's planning (al-Araf: 99)

64. Eating carrion, blood or
pork meat (al-Anam: 145)

65. Not praying in the
congregation & praying by one's self without a valid excuse

Prophet (saw) said, "Whoever hears the call to prayer and
doesn't come to prayer, there is no prayer for him say for the one who has
valid excuse" (Sahih al-Jami # 6176)

66. Continually not performing
the Friday prayers and congregational prayers without any valid excuse

Prophet (saw) said, "If people don't stop abandoning the
Friday Prayers Allah may seal their hearts and they will become headless"
(Muslim)

67. Harming others by
manipulation one's bequests (4: 12)

68. Being deceitful or deceptive
(Fatir: 43)

69. Spying on the Muslims &
pointing out their secrets (al-Kalam: 11)

70. Abusing or reviling anyone
of the Companions of the Prophet (saw)

Prophet (saw) said, "Do not revile my companions for, by the
one in whose hands is my soul, if you were to spend in charity a mountain of
gold similar to mount Uhud it would not be equal to a handful or a half a
handful (or what they have done)" (Sahih al-Jami # 7187)

Please make sincere repentance
to Allah before as Ali (ra) said, "Today
is deed without reckoning and tomorrow is reckoning without deeds".
Sincere repentance has four conditions:

Feeling bad for the sin, Firm
commitment in intention not to repeat sin (whether it happens again is not a
condition if one tried his best), Make repentance to Allah by Du'a and asking or better crying for
forgiveness. If some person has
been wronged because of this sin then one needs to make up to this person.